Pisqa’ 3816H:69-73;JV1:107-111. 1. “It is not like the land of Egypt” (Dt.11:10). The land of Egypt drinks from what is low,17I.e., the Nile waters. but the Land of Israel drinks from what is high.18The rains When, [during the summer floods,] the land of Egypt drinks from what is low, it does not drink from what is high, [for the rains are scarce]. But the Land of Israel drinks [in all seasons] from what is low and what is high. When, [during the summer floods,] the land of Egypt drinks from what is low, it afterward drinks from what is high. But the Land of Israel drinks [in all seasons] from what is low and from what is high alike.
When, [during the summer floods,] the land of Egypt drinks from what is exposed [in the Nile], it does not drink from what is not exposed [in the rains].
But the Land of Israel drinks [in all seasons] from what is exposed [in its rivers] and from what is not exposed [in its rains]. [During the summer floods,] the land of Egypt drinks, and only afterwards can it be sown. But the Land of Israel drinks [from its rivers] and can be sown at any time. Or it can be sown, and [after the rains] drinks; or it drinks any time, and can be sown any time.
The land of Egypt yields its fruit if you work it with a mattock or a shovel, and lose your sleep over it. And if not, there is no yield. But the Land of Israel is not like this. Rather, they sleep in their beds, and the All-Present brings the rains for them!2. There is an analogy— a king was walking on his way and he saw a certain well-born person. So he handed over to him one slave to serve him. Another time, he saw another well-born person, who was pampered and spoiled, but engaged in the king’s business. Moreover, the king knew him and his ancestors . He said: I decree that I shall feed him with my own hands! Thus, all lands have received servants to attend them— Egypt drinks from the Nile, while Babylonia drinks from canals— but the situation is different for Israel! Rather, they sleep in their beds, and the All-Present brings the rains to them. Now, this teaches you that the behavior of flesh and blood is not comparable to the behavior of the All-Present. A person of flesh and blood acquires for himself servants who feed and care for him. But the One Who spoke the world into being acquires servants so that He may feed and care for them!
3. One time, R. Eliezer, R. Joshua, and R. Zadok were reclining at the wedding feast of Rabban Gamliel’s son. Rabban Gamliel mixed the cup of wine for R. Eliezer. He refused to take it. R. Joshua took it. Said to him R. Eliezer: What’s this, Joshua? We should recline while Gamliel, our Master, stands and serves us? Replied R. Joshua: Let him serve! Abraham, the world’s great one, served the angelic messengers, thinking they were Arabian servants of foreign cults, for it is said: “And he lifted his eyes and saw three men” (Gn.18:2). Now, doesn’t it follow logically? Just as Abraham, the world’s great one, served the angelic messengers, thinking they were Arabian servants of foreign cults— shall Gamliel, our Master, not serve us? Said to them R. Zadok: You’ve both neglected the honor due the All-Present in order to honor flesh and blood! If the One Who spoke the world into being— Who causes the winds to blow, raises up clouds and brings down the rains, and causes vegetation to sprout— sets a table for each and every being, shall Gamliel, our Master, not serve us?
4. [Regarding the superiority of the Land of Israel (Pisqa’ 38.1),] you might wonder: does the verse (Dt.11:10) come to teach only this? Perhaps Scripture compares Egypt— as the trash-heap of nations— to the Land of Israel? But the Teaching states: “Like the Garden (gan) of HASHEM, like the land of Egypt” (Gn.13:10). [The Jordan plain was] “like the Garden of HASHEM” regarding its trees and “like the land of Egypt” regarding its seeds— [thus, Egypt compares favorably to the Land of Israel].
Or, perhaps, the comparison is only with what is indecent (megunah) in Egypt?19While gan and megunah have no etymological connection, their assonance sustains the exegesis. The Teaching states: “The land of Egypt within which you settled” (yeshavtem; Lv.18:3)— that is, Goshen, the place you settled (yeshavtem), [is distinct from the rest of Egypt,] for it is said: “In the best part of the land” (Gn.47:6). Or, perhaps, the comparison is only with the hour of Egypt’s shame (ganutah)? The Teaching states: “The land of Egypt, from which you departed” (Dt.11:10)— when you were there it was blessed on your behalf. But not now! For there is no blessing upon it, as when you were there.
5. And so you find: Wherever the Righteous go, blessing follows in their footsteps.20// T. Sotah 10:1. Isaac descended to Gerar and blessing followed in his footsteps, for it is said: “And Isaac sowed . . . and reaped a hundred-fold” (Gn.26:12).21// T. Sotah 10:6 Jacob descended to Laban and blessing followed in his footsteps, for it is said: “HASHEM has blessed me on account of you” (Gn.30:27);22Cf. T.Sotah 10:6 Joseph descended to Potiphar and blessing followed in his footsteps, for it is said: “And HASHEM blessed . . . on account of Joseph” (Gn.39:5). Jacob descended to Pharaoh and blessing followed in his footsteps, as it is said: “And Jacob blessed Pharaoh” (Gn.47:10). How did he bless him? He prevented the years of famine from affecting him, as it is said: “And now, do not fear! I will supply your needs” (Gn.50:21). Just as in the supplying stated elsewhere (Gn.45:11), Scripture speaks of years of famine [survived by Joseph’s family in Goshen], so too, in the supplying stated here Scripture speaks of years of famine [survived in Goshen].23Cf. T. Sotah 10:7-8
6. R. Shimon b. Yohai says: there is no sanctification of the Name if the words of the Righteous are fulfilled during their lives, but are nullified upon their death! Said R. Elazar b. Shimon: I prefer the words of R. Yose to the words of my father. For, R. Yose said: when Father Jacob died, the famine returned to its former intensity, as it is said: “And now, do not fear! I will supply your needs” (Gn.50:21).24//T. Sotah 10:9. For this is the true sanctification of the divine Name— that as long as the Righteous are in the world, blessing is in the world; but when the Righteous vanish from the world, blessing vanishes from the world.7. And so do you find regarding the Chest25Heb: ‘aron; often renderd as “Ark.” of God, that it descended to the house of `Oved-’Edom of Gath, and he was blessed for its sake. For it is said: “HASHEM has blessed the house of `Oved-’Edom . . . on account of the Chest of God” (2 Sam.6:12). Now doesn’t it follow logically? For just as the Chest— which was not made for the sake of profit or loss, but only for the sake of the shards of the Tablets within it— brought blessings upon `Oved-’Edom, the same should logically apply to the Righteous, for whom the world was created!
8. Our ancestors came to the Land and blessing followed in their footsteps, for it is said: “And houses filled with every good thing, which you did not fill” (Dt.6:11). R. Shimon b. Yohai says: Now isn’t it obvious that you didn’t fill them— because you’ve just now reached the Land! “And hewn cisterns which you did not dig” (Dt.6:11)— isn’t it obvious that you didn’t dig them, because you’ve just now reached the Land! “Vineyards and olive orchards which you did not plant” (Dt.6:11)— isn’t it obvious that you didn’t plant them, because you’ve just now reached the Land! So what does the Teaching mean by “filled,” “dug”, and “planted”? It is your [unearned] merits which caused this [but not your deeds]!9. And so you find: During the forty years that Israel was in the wasteland, the [Canaanite] residents of the Land were building houses, and digging wells, cisterns, and caves, planting fields, vineyards, and every kind of fruit tree, so that our ancestors would enter the Land and find it filled with blessing. Perhaps, since they received upon themselves such blessing, it is possible that they did eat and were satisfied? The Teaching states: “And you shall eat and be satisfied” (Dt.6:11).— this means that Israel will eat and be satisfied, but that they [the Canaanites] will withhold food from their wives, sons, and daughters, so that our ancestors would enter the Land and find it filled with blessing.10. Regarding the verse we have studied: “The land of Egypt, from which you departed” (Dt.11:10)— while you were there, it was blessed on your behalf. But not now! For there is no blessing upon it, as there was when you were there.
You might claim: Does the verse come to teach only this? Perhaps Scripture compares this entry [into the Land of Israel] with that entry [into the land of Egypt]? You dwelled upon the land of Egypt for a fixed term of years, Sabbaticals, and Jubilees. Is it possible to say that the same fixed term applies to your tenure in the Land of Canaan? The Teaching states: “To inherit it” (Dt.11:10)— you are coming to inherit it, not merely to be on it for a fixed measure of years, Sabbaticals, and Jubilees. Nevertheless, mark the [key] differences between this entry [into the land of Egypt] and that entry [into the Land of Israel]! The entry to the land of Egypt was optional, while the entry to the Land of Israel was obligatory; Israel stayed in the land of Egypt, whether they performed the will of the All-Present or whether they did not perform the will of the All-Present. So much for the land of Egypt! But not so the Land of Israel! For if you perform the will of the All-Present, indeed, you are entitled to the Land of Canaan, but if not, you will be exiled from it. And so He says: “So that the Land does not vomit you out . . .when you pollute it” (Lv.18:28).26Cf. H:409. n.23.
(דברים יא י) לֹא כְאֶרֶץ מִצְרַיִם הִיא, אֶרֶץ מִצְרַיִם שׁוֹתָה מִן הַנָּמוּךְ וְאֶרֶץ יִשְׂרָאֵל שׁוֹתָה מִן הַגָּבוֹהַּ. אֶרֶץ מִצְרַיִם: נָמוּךְ שׁוֹתֶה, גָּבוֹהַּ אֵין שׁוֹתֶה; אֶרֶץ יִשְׂרָאֵל: נָמוּךְ וְגָבוֹהַּ שׁוֹתֶה. אֶרֶץ מִצְרַיִם: נָמוּךְ שׁוֹתֶה וְאַחַר כָּךְ גָּבוֹהַּ; אֶרֶץ יִשְׂרָאֵל: שׁוֹתֶה נָמוּךְ וְגָבוֹהַּ כְּאַחַת.
Pisqa’ 3816H:69-73;JV1:107-111.
1. “It is not like the land of Egypt” (Dt.11:10).
The land of Egypt drinks from what is low,17I.e., the Nile waters.
but the Land of Israel drinks from what is high.18The rains
When, [during the summer floods,]
the land of Egypt drinks from what is low,
it does not drink from what is high,
[for the rains are scarce].
But the Land of Israel drinks [in all seasons] from
what is low and what is high.
When, [during the summer floods,]
the land of Egypt drinks from what is low,
it afterward drinks from what is high.
But the Land of Israel drinks [in all seasons]
from what is low and from what is high alike.
אֶרֶץ מִצְרַיִם: גָּלוּי שׁוֹתֶה, שֶׁאֵינוֹ גָלוּי אֵינוֹ שׁוֹתֶה; אֶרֶץ יִשְׂרָאֵל: גָּלוּי וְשֶׁאֵינוֹ גָלוּי שׁוֹתֶה.
When, [during the summer floods,]
the land of Egypt drinks
from what is exposed [in the Nile],
it does not drink from what is not exposed [in the rains].
אֶרֶץ מִצְרַיִם: שׁוֹתָה וְאַחַר כָּךְ נִזְרַעַת; אֶרֶץ יִשְׂרָאֵל שׁוֹתָה וְנִזְרַעַת, נִזְרַעַת וְשׁוֹתָה, שׁוֹתָה בְּכָל יוֹם וְנִזְרַעַת בְּכָל יוֹם.
But the Land of Israel drinks [in all seasons]
from what is exposed [in its rivers]
and from what is not exposed [in its rains].
[During the summer floods,]
the land of Egypt drinks, and only afterwards can it be sown.
But the Land of Israel drinks [from its rivers]
and can be sown at any time.
Or it can be sown, and [after the rains] drinks;
or it drinks any time, and can be sown any time.
אֶרֶץ מִצְרַיִם: אִם אַתָּה עָמֵל בָּהּ בְּפֶסֶל וּבְקַרְדּוֹם וְנוֹתֵן שְׁנַת עֵינְךָ עָלֶיהָ, וְאִם לָאו – אֵין בְּכָךְ כְּלוּם. אֲבָל אֶרֶץ יִשְׂרָאֵל אֵינָהּ כֵן, אֶלָּא הֵם יְשֵׁנִים עַל מִטּוֹתֵיהֶם וְהַמָּקוֹם מוֹרִיד לָהֶם גְּשָׁמִים. מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה בֶּן טוֹבִים אֶחָד וּמָסַר לוֹ עֶבֶד אֶחָד לְשַׁמְּשׁוֹ, שׁוּב רָאָה בֶּן טוֹבִים אַחֵר מְעֻדָּן וּמְפֻנָּק וְעָסוּק בִּפְעֻלָּה וּמַכִּירוֹ וְאֶת אֲבוֹתָיו, אָמַר: גְּזֵרָה שֶׁאֲנִי עוֹשֶׂה בְּיָדִי וּמַאֲכִילוֹ! כָּךְ כָּל הָאֲרָצוֹת נִתְּנוּ לָהֶן שַׁמָּשִׁים לְשַׁמְּשָׁן: מִצְרַיִם שׁוֹתָה מִן הַנִּילוּס, בָּבֶל שׁוֹתָה מִן הַנְּהָרוֹת, אֲבָל אֶרֶץ יִשְׂרָאֵל אֵינָהּ כֵן, אֶלָּא הֵם יְשֵׁנִים עַל מִטּוֹתֵיהֶם וְהַמָּקוֹם מוֹרִיד לָהֶם גְּשָׁמִים. וּלְלַמֶּדְךָ שֶׁלֹּא כְּדַרְכֵי בָּשָׂר וָדָם דַּרְכֵי מָקוֹם: בָּשָׂר וָדָם קוֹנֶה לוֹ עֲבָדִים שֶׁהֵם זָנִים וּמְפַרְנְסִים אוֹתוֹ, אֲבָל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם קוֹנֶה לוֹ עֲבָדִים שֶׁיְּהֵא הוּא זָן וּמְפַרְנְסָם!
The land of Egypt yields its fruit
if you work it with a mattock or a shovel,
and lose your sleep over it.
And if not, there is no yield.
But the Land of Israel is not like this.
Rather, they sleep in their beds, and the All-Present
brings the rains for them!2. There is an analogy—
a king was walking on his way
and he saw a certain well-born person.
So he handed over to him one slave to serve him.
Another time, he saw another well-born person,
who was pampered and spoiled,
but engaged in the king’s business.
Moreover, the king knew
him and his ancestors .
He said:
I decree that I shall feed him
with my own hands!
Thus, all lands have received
servants to attend them—
Egypt drinks from the Nile,
while Babylonia drinks from canals—
but the situation is different for Israel!
Rather, they sleep in their beds, and the All-Present
brings the rains to them.
Now, this teaches you that
the behavior of flesh and blood
is not comparable to
the behavior of the All-Present.
A person of flesh and blood
acquires for himself servants
who feed and care for him.
But the One Who spoke the world into being
acquires servants
so that He may feed and care for them!
וּכְבָר הָיוּ רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי צָדוֹק מְסֻבִּים בְּבֵית מִשְׁתֵּה בְּנוֹ שֶׁל רַבָּן גַּמְלִיאֵל. מָזַג רַבָּן גַּמְלִיאֵל אֶת הַכּוֹס לְרַבִּי אֱלִיעֶזֶר וְלֹא רָצָה לִטְּלוֹ; נְטָלוֹ רַבִּי יְהוֹשֻׁעַ. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: מַה זֶּה יְהוֹשֻׁעַ? בְּדִין שֶׁאָנוּ מְסֻבִּים וְגַמְלִיאֵל בְּרַבִּי עוֹמֵד וּמְשַׁמְּשֵׁנוּ? אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: הַנַּח לוֹ וִישַׁמֵּשׁ! אַבְרָהָם גְּדוֹל הָעוֹלָם שִׁמֵּשׁ מַלְאֲכֵי שָׁרֵת, וּכְסָבוּר שֶׁהֵם עַרְבִיִּים עוֹבְדֵי עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר (בראשית יח ב): ״וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים״. וַהֲלֹא דְבָרִים קַל וָחֹמֶר: וּמָה אַבְרָהָם גְּדוֹל הָעוֹלָם שִׁמֵּשׁ מַלְאֲכֵי שָׁרֵת, וּכְסָבוּר שֶׁהֵם עַרְבִיִּים עוֹבְדֵי עֲבוֹדָה זָרָה, גַּמְלִיאֵל בְּרַבִּי לֹא יְשַׁמְּשֵׁנוּ? אָמַר לָהֶם רַבִּי צָדוֹק: הִנַּחְתֶּם כְּבוֹד מָקוֹם וְאַתֶּם עֲסוּקִים בִּכְבוֹד בָּשָׂר וָדָם? אִם מִי שֶׁאָמַר וְהָיָה הָעוֹלָם מֵשִׁיב רוּחוֹת וּמַעֲלֶה עֲנָנִים וּמוֹרִיד גְּשָׁמִים וּמְגַדֵּל צְמָחִים וְעוֹרֵךְ שֻׁלְחָן לְכָל אֶחָד וְאֶחָד, גַּמְלִיאֵל בְּרַבִּי לֹא יְשַׁמְּשֵׁנוּ?
3. One time, R. Eliezer, R. Joshua, and R. Zadok
were reclining at the wedding feast of Rabban Gamliel’s son.
Rabban Gamliel mixed the cup of wine for R. Eliezer.
He refused to take it.
R. Joshua took it.
Said to him R. Eliezer: What’s this, Joshua?
We should recline
while Gamliel, our Master, stands and serves us?
Replied R. Joshua: Let him serve!
Abraham, the world’s great one,
served the angelic messengers,
thinking they were Arabian servants of foreign cults,
for it is said:
“And he lifted his eyes and saw three men” (Gn.18:2).
Now, doesn’t it follow logically?
Just as Abraham, the world’s great one,
served the angelic messengers,
thinking they were Arabian servants of foreign cults—
shall Gamliel, our Master, not serve us?
Said to them R. Zadok:
You’ve both neglected
the honor due the All-Present
in order to honor flesh and blood!
If the One Who spoke the world into being—
Who causes the winds to blow,
raises up clouds and brings down the rains,
and causes vegetation to sprout—
sets a table for each and every being,
shall Gamliel, our Master, not serve us?
אַתָּה אוֹמֵר לְכָךְ בָּא הַכָּתוּב, אוֹ לְפִי שֶׁאֶרֶץ מִצְרַיִם פְּסוֹלֶת כָּל הָאֲרָצוֹת הִקִּישָׁהּ הַכָּתוּב לְאֶרֶץ יִשְׂרָאֵל? תַּלְמוּד לוֹמַר (בראשית יג י): ״כְּגַן ה׳ כְּאֶרֶץ מִצְרַיִם״, ״כְּגַן ה׳״ – בָּאִילָנוֹת, ״כְּאֶרֶץ מִצְרַיִם״ – בַּזְּרָעִים!
4. [Regarding the superiority of the Land of Israel (Pisqa’ 38.1),]
you might wonder:
does the verse (Dt.11:10) come to teach only this?
Perhaps Scripture compares Egypt—
as the trash-heap of nations—
to the Land of Israel?
But the Teaching states:
“Like the Garden (gan) of HASHEM,
like the land of Egypt” (Gn.13:10).
[The Jordan plain was]
“like the Garden of HASHEM” regarding its trees
and “like the land of Egypt” regarding its seeds—
[thus, Egypt compares favorably to the Land of Israel].
אוֹ אֵינוֹ מַקִּישָׁהּ אֶלָּא לַמְגֻנֶּה שֶׁבָּהּ? תַּלְמוּד לוֹמַר (ויקרא יח ג): ״אֲשֶׁר יְשַׁבְתֶּם בָּהּ״, מָקוֹם שֶׁיְּשַׁבְתֶּם בּוֹ, שֶׁנֶּאֱמַר (בראשית מז ו): ״בְּמֵיטַב הָאָרֶץ״! אוֹ אֵינוֹ מַקִּישָׁהּ אֶלָּא לִשְׁעַת גְּנוּתָהּ? תַּלְמוּד לוֹמַר: אֲשֶׁר יְצָאתֶם מִשָּׁם, כְּשֶׁהֱיִיתֶם שָׁם הָיְתָה מִתְבָּרֶכֶת בִּשְׁבִילְכֶם, וְלֹא עַכְשָׁיו, שֶׁאֵין בְּרָכָה עָלֶיהָ כְּדֶרֶךְ שֶׁהֱיִיתֶם אַתֶּם שָׁם.
Or, perhaps,
the comparison is only with
what is indecent (megunah) in Egypt?19While gan and megunah have no etymological connection, their assonance sustains the exegesis.
The Teaching states:
“The land of Egypt within which you settled” (yeshavtem; Lv.18:3)—
that is, Goshen, the place you settled (yeshavtem),
[is distinct from the rest of Egypt,]
for it is said:
“In the best part of the land” (Gn.47:6).
Or, perhaps,
the comparison is only with
the hour of Egypt’s shame (ganutah)?
The Teaching states:
“The land of Egypt, from which you departed” (Dt.11:10)—
when you were there it was blessed on your behalf.
But not now!
For there is no blessing upon it,
as when you were there.
וְכֵן אַתָּה מוֹצֵא בְּכָל מָקוֹם שֶׁהַצַּדִּיקִים הוֹלְכִים – בְּרָכָה בָאת לְרַגְלָם. יִצְחָק יָרַד לִגְרָר – בְּרָכָה בָאת לְרַגְלָיו, שֶׁנֶּאֱמַר (בראשית כו יב): ״וַיִּזְרַע יִצְחָק״. יָרַד יַעֲקֹב אֵצֶל לָבָן – בְּרָכָה בָאת לְרַגְלָיו, שֶׁנֶּאֱמַר (בראשית ל כז): ״נִחַשְׁתִּי וַיְבָרְכֵנִי ה׳ בִּגְלָלֶךָ״. יָרַד יוֹסֵף אֵצֶל פּוֹטִיפַר – בְּרָכָה בָאת לְרַגְלָיו, שֶׁנֶּאֱמַר (בראשית לט ה): ״וַיְבָרֶךְ ה׳ אֶת בֵּית הַמִּצְרִי בִּגְלַל יוֹסֵף״. יָרַד יַעֲקֹב אֵצֶל פַּרְעֹה – בְּרָכָה בָאת לְרַגְלָיו, שֶׁנֶּאֱמַר (בראשית מז י): ״וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה״. בַּמֶּה בֵּרְכוֹ? שֶׁנִּמְנְעוּ מִמֶּנּוּ שְׁנֵי רָעָב, שֶׁנֶּאֱמַר (בראשית נ כא) ״וְעַתָּה אַל תִּירָאוּ אָנֹכִי אֲכַלְכֵּל אֶתְכֶם״, מַה כִּלְכּוּל הָאָמוּר לְהַלָּן בִּשְׁנֵי רְעָבוֹן הַכָּתוּב מְדַבֵּר, אַף כִּלְכּוּל הָאָמוּר כָּאן בִּשְׁנֵי רְעָבוֹן הַכָּתוּב מְדַבֵּר!
5. And so you find:
Wherever the Righteous go,
blessing follows in their footsteps.20// T. Sotah 10:1.
Isaac descended to Gerar and
blessing followed in his footsteps,
for it is said:
“And Isaac sowed . . . and reaped a hundred-fold” (Gn.26:12).21// T. Sotah 10:6
Jacob descended to Laban and
blessing followed in his footsteps,
for it is said:
“HASHEM has blessed me on account of you” (Gn.30:27);22Cf. T.Sotah 10:6
Joseph descended to Potiphar and
blessing followed in his footsteps,
for it is said:
“And HASHEM blessed . . . on account of Joseph” (Gn.39:5).
Jacob descended to Pharaoh and
blessing followed in his footsteps,
as it is said:
“And Jacob blessed Pharaoh” (Gn.47:10).
How did he bless him?
He prevented the years of famine from affecting him,
as it is said:
“And now, do not fear! I will supply your needs” (Gn.50:21).
Just as in the supplying stated elsewhere (Gn.45:11),
Scripture speaks of years of famine
[survived by Joseph’s family in Goshen],
so too, in the supplying stated here
Scripture speaks of years of famine
[survived in Goshen].23Cf. T. Sotah 10:7-8
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אֵין זֶה קִדּוּשׁ הַשֵּׁם, שֶׁדִּבְרֵי צַדִּיקִים קַיָּמִים בְּחַיֵּיהֶם וּבְטֵלִים לְאַחַר מִיתָתָם! אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: רוֹאֶה אֲנִי אֶת דִּבְרֵי רַבִּי יוֹסֵי מִדִּבְרֵי אַבָּה, שֶׁזֶּה הוּא קִדּוּשׁ הַשֵּׁם, שֶׁכָּל זְמַן שֶׁהַצַּדִּיקִים בָּעוֹלָם בְּרָכָה בָּעוֹלָם, נִסְתַּלְּקוּ צַדִּיקִים מִן הָעוֹלָם – נִסְתַּלְּקָה בְּרָכָה מִן הָעוֹלָם. וְכֵן אַתָּה מוֹצֵא בַּאֲרוֹן הָאֱלֹהִים שֶׁיָּרַד לְבֵית עוֹבֵד אֱדוֹם הַגִּתִּי, וְנִתְבָּרֵךְ בִּשְׁבִילוֹ, שֶׁנֶּאֱמַר (שמואל ב ו יב): ״וַיֻּגַּד לַמֶּלֶךְ דָּוִד לֵאמֹר בֵּרַךְ ה׳ אֶת בֵּית עֹבֵד אֱדֹם וְאֶת כָּל אֲשֶׁר לוֹ בַּעֲבוּר אֲרוֹן הָאֱלֹהִים״, וַהֲלֹא דְּבָרִים קַל וָחֹמֶר, וּמָה אָרוֹן שֶׁלֹּא נַעֲשָׂה לֹא לְשָׂכָר וְלֹא לְהֶפְסֵד אֶלָּא לְשִׁבְרֵי לוּחוֹת שֶׁבּוֹ – נִתְבָּרֵךְ בִּשְׁבִילוֹ, קַל וָחֹמֶר לַצַּדִּיקִים שֶׁבַּעֲבוּרָם נִבְרָא הָעוֹלָם.
6. R. Shimon b. Yohai says:
there is no sanctification of the Name
if the words of the Righteous
are fulfilled during their lives,
but are nullified upon their death!
Said R. Elazar b. Shimon:
I prefer the words of R. Yose
to the words of my father.
For, R. Yose said:
when Father Jacob died,
the famine returned to its former intensity,
as it is said:
“And now, do not fear! I will supply your needs” (Gn.50:21).24//T. Sotah 10:9.
For this is the true sanctification of the divine Name—
that as long as the Righteous are in the world,
blessing is in the world;
but when the Righteous vanish from the world,
blessing vanishes from the world.7. And so do you find
regarding the Chest25Heb: ‘aron; often renderd as “Ark.” of God,
that it descended to the house
of `Oved-’Edom of Gath,
and he was blessed for its sake.
For it is said:
“HASHEM has blessed the house of `Oved-’Edom . . .
on account of the Chest of God” (2 Sam.6:12).
Now doesn’t it follow logically?
For just as the Chest—
which was not made for the sake of profit or loss,
but only for the sake of
the shards of the Tablets within it—
brought blessings upon `Oved-’Edom,
the same should logically apply to the Righteous,
for whom the world was created!
אֲבוֹתֵינוּ בָּאוּ לָאָרֶץ – בָּאת בְּרָכָה לְרַגְלָם, שֶׁנֶּאֱמַר (דברים ו יא): ״וּבָתִּים מְלֵאִים כָּל טוּב אֲשֶׁר לֹא מִלֵּאתָ וּבֹרוֹת חֲצוּבִים אֲשֶׁר לֹא חָצַבְתָּ״. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: וַהֲלֹא בְּיָדוּעַ שֶׁלֹּא מִלֵּאתָ, שֶׁעַכְשָׁו בָּאתָ לָאָרֶץ, ״וּבֹרוֹת חֲצוּבִים אֲשֶׁר לֹא חָצַבְתָּ״, וַהֲלֹא בְּיָדוּעַ שֶׁלֹּא חָצַבְתָּ, שֶׁעַכְשָׁו בָּאתָ לָאָרֶץ, (דברים ו יא) ״כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא נָטָעְתָּ״, וַהֲלֹא בְּיָדוּעַ שֶׁלֹּא נָטַעְתָּ, שֶׁעַכְשָׁו בָּאתָ לָאָרֶץ, מַה תַּלְמוּד לוֹמַר ״מִלֵּאתָ״, ״חָצַבְתָּ״, ״נָטַעְתָּ״? – זְכוּתְךָ הִיא שֶׁגָּרְמָה! וְכֵן אַתָּה מוֹצֵא שֶׁכָּל אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר, הָיוּ אַנְשֵׁי הָאָרֶץ בּוֹנִים בָּתִּים וְחוֹפְרִים בּוֹרוֹת שִׁיחִים וּמְעָרוֹת, נוֹטְעִים שָׂדוֹת וּכְרָמִים וְכָל עֵץ מַאֲכָל, כְּדֵי שֶׁיָּבוֹאוּ אֲבוֹתֵינוּ לָאָרֶץ וְיִמְצְאוּ אוֹתָהּ מְלֵאָה בְּרָכָה. אוֹ לְפִי שֶׁבְּרָכָה זוֹ עֲלֵיהֶם יָכוֹל יְהוּ אוֹכְלִים וּשְׂבֵעִים? תַּלְמוּד לוֹמַר (דברים ו יא): ״וְאָכַלְתָּ וְשָׂבָעְתָּ״, אַתָּה אוֹכֵל וְשׂוֹבֵעַ, וְהֵם מוֹנְעִים מִנְּשֵׁיהֶם מִבְּנֵיהֶם וּמִבְּנוֹתֵיהֶם, כְּדֵי שֶׁיָּבוֹאוּ אֲבוֹתֵינוּ לָאָרֶץ וְיִמְצְאוּ אוֹתָהּ מְלֵאָה בְּרָכָה. זוֹ הִיא שֶׁאָמַרְנוּ אֲשֶׁר יְצָאתֶם מִשָּׁם: כְּשֶׁהֱיִיתֶם שָׁם הָיְתָה מִתְבָּרֶכֶת בִּשְׁבִילְכֶם, וְלֹא עַכְשָׁו שֶׁאֵין בְּרָכָה עָלֶיהָ כְּדֶרֶךְ שֶׁהֱיִיתֶם אַתֶּם שָׁם.
8. Our ancestors came to the Land and
blessing followed in their footsteps,
for it is said:
“And houses filled with every good thing, which you did not fill” (Dt.6:11).
R. Shimon b. Yohai says:
Now isn’t it obvious that you didn’t fill them—
because you’ve just now reached the Land!
“And hewn cisterns which you did not dig” (Dt.6:11)—
isn’t it obvious that you didn’t dig them,
because you’ve just now reached the Land!
“Vineyards and olive orchards which you did not plant” (Dt.6:11)—
isn’t it obvious that you didn’t plant them,
because you’ve just now reached the Land!
So what does the Teaching mean by
“filled,” “dug”, and “planted”?
It is your [unearned] merits which caused this
[but not your deeds]!9. And so you find:
During the forty years that
Israel was in the wasteland,
the [Canaanite] residents of the Land
were building houses, and digging wells, cisterns, and caves,
planting fields, vineyards, and every kind of fruit tree,
so that our ancestors would enter the Land
and find it filled with blessing.
Perhaps, since they received upon themselves such blessing,
it is possible that they did eat and were satisfied?
The Teaching states:
“And you shall eat and be satisfied” (Dt.6:11).—
this means that Israel will eat and be satisfied,
but that they [the Canaanites] will
withhold food from their wives, sons, and daughters,
so that our ancestors would enter the Land
and find it filled with blessing.10. Regarding the verse we have studied:
“The land of Egypt, from which you departed” (Dt.11:10)—
while you were there, it was blessed on your behalf.
But not now!
For there is no blessing upon it, as there was when you were there.
אַתָּה אוֹמֵר: לְכָךְ בָּא הַכָּתוּב, אוֹ לְהַקִּישׁ בִּיאָתָהּ שֶׁל זוֹ לְבִיאָתָהּ שֶׁל זוֹ? אֶרֶץ מִצְרַיִם הֱיִיתֶם עָלֶיהָ מִנְיַן שָׁנִים שְׁמִטִּים וְיוֹבְלוֹת, יָכוֹל אַף בְּאֶרֶץ כְּנַעַן כֵּן? תַּלְמוּד לוֹמַר: לְרִשְׁתָּהּ, לְרִשְׁתָּהּ אַתֶּם בָּאִים, לֹא לִהְיוֹת עָלֶיהָ מִנְיַן שָׁנִים שְׁמִטִּים וְיוֹבְלוֹת. אֶלָּא הֶפְרֵשׁ בֵּין בִּיאָתָהּ שֶׁל זוֹ לְבִיאָתָהּ שֶׁל זוֹ: בִּיאַת אֶרֶץ מִצְרַיִם רְשׁוּת, בִּיאַת אֶרֶץ יִשְׂרָאֵל חוֹבָה; אֶרֶץ מִצְרַיִם, בֵּין שֶׁעוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם וּבֵין שֶׁאֵין עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם – הֲרֵי לָכֶם אֶרֶץ מִצְרַיִם, אֶרֶץ יִשְׂרָאֵל אֵינוֹ כֵן, אִם אַתֶּם עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם – הֲרֵי לָכֶם אֶרֶץ כְּנַעַן, וְאִם לָאו – הֲרֵי אַתֶּם גּוֹלִים מֵעָלֶיהָ. וְכֵן הוּא אוֹמֵר (ויקרא יח כח): ״וְלֹא תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אוֹתָהּ״.
You might claim:
Does the verse come to teach only this?
Perhaps Scripture compares
this entry [into the Land of Israel]
with that entry [into the land of Egypt]?
You dwelled upon the land of Egypt for
a fixed term of years, Sabbaticals, and Jubilees.
Is it possible to say that
the same fixed term applies to
your tenure in the Land of Canaan?
The Teaching states:
“To inherit it” (Dt.11:10)—
you are coming to inherit it, not merely to be on it for
a fixed measure of years, Sabbaticals, and Jubilees.
Nevertheless,
mark the [key] differences between this entry [into the land of Egypt]
and that entry [into the Land of Israel]!
The entry to the land of Egypt was optional,
while the entry to the Land of Israel was obligatory;
Israel stayed in the land of Egypt,
whether they performed the will of the All-Present
or whether they did not perform the will of the All-Present.
So much for the land of Egypt!
But not so the Land of Israel!
For if you perform the will of the All-Present,
indeed, you are entitled to the Land of Canaan,
but if not, you will be exiled from it.
And so He says:
“So that the Land does not vomit you out . . .when you pollute it” (Lv.18:28).26Cf. H:409. n.23.